U. Krishnamurti - The Teachings of U. G. Krishnamurti

U. G. Krishnamurti

Collected Works: The Mystique of Enlightenment, Courage to Stand Alone, Mind is a Myth, The Natural State

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The Mystique of Enlightenment The Mystique of Enlightenment Table of Contents Part One Part Two Part Three Part Four

Courage to Stand Alone Courage to Stand Alone Table of Contents Part I. You Don't Have To Do A Thing Part II. I Cannot Create the Hunger In You Part III. What is Left is the Courage

Mind is a Myth

No Way Out

Thought is Your Enemy

The Natural State

Table of Contents Table of Contents The Mystique of Enlightenment The Mystique of Enlightenment Table of Contents Part One Part Two Part Three Part Four Courage to Stand Alone Courage to Stand Alone Table of Contents Part I. You Don't Have To Do A Thing Part II. I Cannot Create the Hunger In You Part III. What is Left is the Courage Mind is a Myth No Way Out Thought is Your Enemy The Natural State

Part One Part One Table of Contents

Part Two

Part Three

Part Four

Table of Contents

(Compiled from conversations in India and Switzerland, 1973 to 1976)

People call me an 'enlightened man' — I detest that term — they can't find any other word to describe the way I am functioning. At the same time, I point out that there is no such thing as enlightenment at all. I say that because all my life I've searched and wanted to be an enlightened man, and I discovered that there is no such thing as enlightenment at all, and so the question whether a particular person is enlightened or not doesn't arise. I don't give a hoot for a sixth-century-BC Buddha, let alone all the other claimants we have in our midst. They are a bunch of exploiters, thriving on the gullibility of the people. There is no power outside of man. Man has created God out of fear. So the problem is fear and not God.

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I discovered for myself and by myself that there is no self to realize — that's the realization I am talking about. It comes as a shattering blow. It hits you like a thunderbolt. You have invested everything in one basket, self-realization, and, in the end, suddenly you discover that there is no self to discover, no self to realize — and you say to yourself "What the hell have I been doing all my life?!" That blasts you.

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All kinds of things happened to me — I went through that, you see. The physical pain was unbearable — that is why I say you really don't want this. I wish I could give you a glimpse of it, a touch of it — then you wouldn't want to touch this at all. What you are pursuing doesn't exist; it is a myth. You wouldn't want anything to do with this.

UG:You see, I maintain that — I don't know, whatever you call this; I don't like to use the words 'enlightenment,' 'freedom,' 'moksha' or 'liberation'; all these words are loaded words, they have a connotation of their own — this cannot be brought about through any effort of yours; it just happens. And why it happens to one individual and not another, I don't know.

Questioner: So, it happened to you?

UG:It happened to me.

Q: When, Sir?

UG:In my forty-ninth year.

But whatever you do in the direction of whatever you are after — the pursuit or search for truth or reality — takes you away from your own very natural state, in which you always are. It's not something you can acquire, attain or accomplish as a result of your effort — that is why I use the word 'acausal'. It has no cause, but somehow the search come to an end.

Q: You think, Sir, that it is not the result of the search? I ask because I have heard that you studied philosophy, that you were associated with religious people ...

UG:You see, the search takes you away from yourself — it is in the opposite direction — it has absolutely no relation.

Q: In spite of it, it has happened, not because of it?

UG: In spite of it — yes, that's the word. All that you do makes it impossible for what already is there to express itself. That is why I call this 'your natural state'. You're always in that state. What prevents what is there from expressing itself in its own way is the search. The search is always in the wrong direction, so all that you consider very profound, all that you consider sacred, is a contamination in that consciousness. You may not (Laughs) like the word 'contamination', but all that you consider sacred, holy and profound is a contamination.

So, there's nothing that you can do. It's not in your hands. I don't like to use the word 'grace', because if you use the word 'grace', the grace of whom? You are not a specially chosen individual; you deserve this, I don't know why.

If it were possible for me, I would be able to help somebody . This is something which I can't give , because you have it. Why should I give it to you? It is ridiculous to ask for a thing which you already have.

Q: But I don't feel it, and you do.

UG: No , it is not a question of feeling it, it is not a question of knowing it; you will never know . You have no way of knowing that at all for yourself; it begins to express itself. There is no conscious.... You see, I don't know how to put it. Never does the thought that I am different from anybody come into my consciousness.

Q: Has it been so from the beginning, ever since you became conscious of yourself?

UG:No, I can't say that. I was after something — like anybody else brought up in the religious atmosphere — searching for something, pursuing something. So, to answer that question is not easy, because I'll have to go into the whole background. Maybe it comes, I don't know. (Laughs)

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Q: Just out of curiosity, like Nachiketa, I am very interested in knowing how these things have happened to you personally, to the extent you are aware of.

UG:You see, that's a long story; it's not so simple.

Q: We would like to hear it.

UG:No, you see, I will have to tell you about my whole life — it will take me a long time. My life story goes up to a point, and then it stops — there is no more biography after that.

The two biographers who are interested in writing my biography have two different approaches. One says that what I did — the sadhana (spiritual exercises), education, the whole background — put me there. I say it was in spite of all that. (Laughter) The other biographer isn't much interested in my statement 'in spite of', because there isn't much material for him to write a big volume. (Laughter) They are more interest in that. The publishers too are interested in that kind of thing. That is very natural because you are operating in a field where the cause and effect relationship always operates — that is why you are interested in finding out the cause, how this kind of a thing happened. So, we are back where we started, square number one: we are still concerned with 'how'.

My background is worthless: it can't be a model for anybody, because your background is unique. Every event in your life is something unique in its own way. Your conditions, your environment, your background — the whole thing is different. Every event in your life is different.